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TWOFOLD DIVISIOH OF TSK SBf  SASC?EABXTA%                          1$3
It is the most ancient and the most respectable of the four reformed Vaishamva
communities, and Is based on the teaching of Bamanqja, who flourished in &e
llth or 12th century of the Christian era* The whole of Ms life was spent in
the Dakhia, -where he is said to have established no less than 700 monasteries^
of which the chief were at K&nehi and Sri Ranga. The standard authorities
for his theological system are certain Sanskrit treatises of his own composition
entitled the Sri Bhashya, Gita Bhashya, Vedartha Sangraha, Vedanta Pradipa
and Vedanta Sara. All the more popular works are composed in the dialects
of the south, and the establishment at Brinda-ban is attended exclusively by
foreigners, the rites and ceremonies there observed exciting little interest among
the Hindus of the neighbourhood, who are quite ignorant of their meaning.
The sectarial mark by which the Sri Yaishnavas may be distingnisbed consists
of two white perpendicular streaks down the forehead, joined by a cross Hue at
the root of the nose^ with a streak of red between. Their chief dogma, called
Visishthadwaita, is the assertion that Vishnu, the one Supreme God, though
invisible as cause, is7 as effect^ visible in a secondary form in material creation*
They differ in one marked respect from the mass of the people at Brind4-
ban, in that they refuse to recognise Radha as an object of religions adoration.
In tMs they are in complete accord with all the older authorities, which either
totally ignore her existence, or regard her simply as Krishna's mistress and
Rokmini as his wife. Their mantra or formula of initiation, corresponding to the
In nomine Patrisy &c., of Christian Baptism, is said to be Om Mdmdya namah, that
is, * Om, reverence to Rama,* This Sampradaya is divided into two sects, the
Tenkalai and the Vadakalai. They differ on two points of doctrine, which
however are considered of much less importance than what seems to outsiders a
very trivial matter ? mz., a slight variation in the mode of making the sectariai
mark on the forehead. The followers of the Tenkalai extend its middle line
a little way down the nose itself, while the Vadakalai terminate it exactly at
the bridge. The doctrinal points of difference are as follows : the Tenkalai
maintain that fte female energy of the god-head, though divine3 is still a finite
creature that serves only as a mediator or minister {purmka-Mra) to introduce
the soul into the presence of the Heity ; "while the Vadakalai regard it as
infinite and uncreated, and in, itself a means (upat/a) by which salvation can
be secured. The second point of difference is a parallel to the controversy
between tie Galvinists and Armimmns in the Christian Church. The Vada-,
kalai, with tibe latter, insist on the concomitancy of iihe human will in the work
of salvation, and represent the soul that lays hold of God as a young monkey
which grasps its mother in order to be conveyed to a place of safety. The